Sri: Srimathe Ramanujaya Nama: Dear devotees, The following is entirely adiyEn's interpretation and is not based on any acharyas vyakhyanams or position. So kindly forgive my transgression if you choose to read forward. The question arose out of the pasuram Thiruvaymozhi 7.1.6 and then moved on to other areas (of who nithya sUris are and their differences with other devas etc). adiyEn will fall back to the original question. The pasuram in question is: viNNuLAr perumARkadimai seyvAraiyum seRum aimpulan ivai maNNuL ennaip peRRAl en seyyAmaRRu nIyum vittAl? paNNuLAy! kavi thannuLAy! paththiyinuLLAy! paramIsanE vandhen kaNNuLAy! nenjchuLAy! solluLAy! onRu sollAyE Here the original question was on, who is meant by the term 'viNNULAr' and if they are vaikunta vAsi's how is that they are they affected by the five senses? I think instead of looking at the one line alone, one needs to look at the thrust of the whole pasuram. First, can the viNNuLArs be anyone other than vaikunta vAsis? Without going into the vyakhyanam, I think we can say that they are indeed that, based on the next qualification given - 'perumARkku adimai seyvAr'. It is highly doubtful that Azhvar would qualify beings from any other lOka with that adjective. Because, if one allows that for other lOkas then we too could stake claim to that - true kainkarya paras. And we all know how absurd that would be. Let's look at another pasuram: "viNNuLAr viyappa vanthu Anaikku anRu aruLai Intha kaNNaRAy!". Here too, the viNNuLArs are said to be those in parama padam. A different term used: "vAnuLAr aRiyalAgA vAnavA". Here too the vAnuLArs are said to be those in Sri Vaikuntam. Why? Because, the push behind all this is the fact that everyone of Azhvars words - in fact, the thrust of our entire sampradhayam - is the glorification of Lord Sriman Narayana. To say that some devas in other lOkas do not realize the Lord is to say nothing. It is stating the obvious. It is when we say that even those in paramapadam do not understand Him or cannot fathom His acts, that we tend to somewhat realize the grandeur and greatness of the Lord. So, with that viewpoint, let's look at the pasuram in question. If Azhvar mentioned that pull of the senses on some devas in some lOkas, which is an expected feature, then the pasuram loses its full point. This is neither satisfactory from a philosophical sense nor is it satisactory from a poetic sense. However, if we were to say that even paramapada vAsis are potential targets to these five senses, then what chance do we, who are in this world, stand against them - if He does not come to our aid ('nIyum vittAl')? Now, our total incapacity to save ourselves and our total dependency on the Lord is made clear. The question, then, is, are the beings there truly targets to the 'aimpulan' and if so, how does it work with what the Vedas say. One way we can reconcile this is that it is poetic exaggeration. One made to bring the immensity of our dependency on Him. However, if we look at Mumukshuppadi, perhaps we can get a clue. Pillai Lokachariar does point out 'kankaryaththil kaLai'. He says that a 'virOdhi' to even mukthAthmas exists. And when a virOdhi exists, it means that they are swayed by something. Perhaps, they are not the same five senses to which we are subject. Nevertheless, there is something that can possibly move them out of their true nature of service to Him for His pleasure only. Why would such a virOdhi exist? Perhaps it does to distinguish us from Him. He has no virOdhis and has no desires. However, we do have one desire ("kaNNanukkE Amathu kAmam") and we do have a virOdhi to our service. I may be wrong - but I don't think that there is any pramANam for this in the Vedas either. Finally, one thought. In our sampradhayam, one does not look for pramANams for Azhvars words. It is Azhvars words themselves that are pramANam; just like the Vedas. They are indeed the Thamiz Vedham. Due to His infinite and unconditional grace, they have been blessed with unique vision and knowledge ('mayarvu aRa mathi nalam aruLap peRRavarkaL'). There are many stories and characters in Azhvars works which do not find a place in any known purANa or itihAsa. Nevertheless we accept them as divine visions seen by Azhvars; no less than what Valmiki Bhagavan saw. It is in this vein that we have to treat Azhvars words. Once again, adiyEn seeks the forgiveness of the devotees for any and all transgressions made in the above statements. adiyEn madhurakavi dAsan __________________________________ Yahoo! Mail - PC Magazine Editors' Choice 2005 http://mail.yahoo.com ------------------------ Yahoo! Groups Sponsor --------------------~--> Get fast access to your favorite Yahoo! Groups. Make Yahoo! your home page http://us.click.yahoo.com/dpRU5A/wUILAA/yQLSAA/.itolB/TM --------------------------------------------------------------------~-> azhwAr emberumAnAr jeeyAr thiruvadigalE saranam Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/ramanuja/ <*> To unsubscribe from this group, send an email to: ramanuja-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
Home Page
http://www.ibiblio.org/sripedia |
ramanuja-subscribe@yahoogroups.com To subscribe to the list |